Following up this line of argument, he attacks Montmorency, who had maintained that the founders of the round towers were “primitive Cœnobites and bishops, munificently supported in the undertaking by the newly-converted kings and toparchs; the builders and architects being those monks and pilgrims who, from Greece and Rome, either preceded or accompanied the early missionaries of the fifth and sixth centuries.” Reserving a detailed refutation of this theory for subsequent chapters, he contents himself for the present with showing that it rests upon mere assumption, which is not borne out by the evidence adduced in corroboration thereof; and exposes the fallacy of Montmorency’s argument, that pre-Christian Ireland was in a state of barbarism which precluded the possibility of such structures as the round towers being erected by its inhabitants. He further deals with the objections, that the bards do not allude to these towers as existent in their time, that those undoubtedly ancient excavations, the Mithratic caves, are never found in the vicinity of round towers, and that the limited nature of their accommodation made them serviceable only for some such purpose as that of a belfry or dungeon. With Vallancey’s views he finds himself more in sympathy, but is unable to adopt them unreservedly--preferring, as he puts it, to chalk out his own road. CHAPTER III (PP. 33-47) Continuing his attack upon Montmorency, the author points out that the towers erected elsewhere by Cœnobite associations are always square, not round, and that any argument based upon the elevated position of the entrances to both classes of edifices would apply equally to the pyramids. He shows that the round towers could not have been intended as places of refuge, or as depositories of ecclesiastical treasures, and adduces historical proof that the structures known as “belfries” were wholly different. Alluding to the supposed band of voluntary Cœnobite workmen under _Saint Abban_, he points out that their building operations must necessarily have been carried on in the midst of a raging war; that although they must have availed themselves of native assistance in the work, yet the Irish of the early Christian period betray not the slightest knowledge of the art of building; that the building of round towers ceased quite suddenly, almost immediately after the introduction of Christianity; that the native Irish have never attributed these towers to such an origin; that, so far from being, as Montmorency alleges, assisted by the munificence of native princes, the Cœnobite monks must have had to deal with absolute pagans, who would regard their labour with anything but approval; and that the fact of “kills,” or remains of Christian churches, being found in the vicinity of Cromleachs, Mithratic caves, and round towers is simply the result of the reverence felt by the pagan converts for the scenes and associations of their old belief, and affords no ground